fit matter wil serv as sundry Plants propagat sans Seed and som Animals of putrefaction 28. Summarily the Souls vegetant in Plants and sentient Summary in Animals whether general wherby they becom Plants and Animals or special specifical which distinguish them into Kinds are only the nobler Temperament of more activ qualities in a subtler matter whether propagated of Seed or other wais ingendered but no substances This needs no other proofs then thos already alleged to refute the Substantiality of Forms but why Man 's Soul should be a substance rather then Beasts many of which are so intelligible and docible as most of simple People witnes the dancing Hors cald Asinago no satisfactory reason can be rendred in nature sav only som dark places of Scripture The result of al is that no substance ever dies or perishes for matter is invariable and al Forms of Inanimats together with the Vegetant and Sentient Souls meer mortal accidents or temperaments only Mans Soul is a substance or Spirit infused or inspired at first by God which is immortal and livs of it self for ever Thes are his Principles of new Philosophy touching the origin of Forms and Souls which let every one relish as his palat affects Now to answer Objections Ob. If the Soul be only a Temperament every natural Body that hath a tempered Crasis shal be Animat but 't is not so Ergo a Soul is no Temperament Sol. This Argument consists of meer affirmativs in the secund Figure and therfore is a filthy Paralogism but every Temperament of Inanimats is not fit for a Soul Ob. A Temperament is changed according to age place and diet but a Soul is not so changed Ergo 'tis no Temperament Sol. Forms are changed or varied gradualy as foreshewed but in the argument is a duple error 1. That it doth not distinguish betwen a total essential and partil gradual change of Temperament for in the total is not only a mutation but corruption of the Soul and makes nothing to purpose in the partil is a change more or less which doth not vary or alter the kind as a tender young Plant being removed from its natural Soil to a Forren grows better or wors without changing the kind yet the unity of Form remains with an alteration in the degrees of perfection 2. That a transition from other Animals to Man is improper for if his Bodily temper change yet the Soul being a distinct substance varies not but in al els Soul and Temperament are one Ob. If the Soul be a Temperament ther be in Animats so many Souls as Tempers one of the rind and wood in Trees another of Flesh and bones in Animals but in every Animat is one only Soul Ergo 'tis no Temperaments Sol. The Peripatetics place two Souls at least in every Animat and three in Animals but divers forms in Inanimats essentialy distinct so according to them 't is no absurdity to grant plurality of Souls yet is ther no plurality of substances but diversity of Temperament Ob. If the Soul be but a Temperament of humors and spirits it could not bridle the Bodies passions or perturbations but it doth and is not led by them Ergo c. Sol. This is tru in Mans Soul which somtimes bridles or moderats passions and somtimes yeelds to them but in no other Animats whos Soul not only folows but is Temperament it self Ob. That can be no Accident or Temperament from which the noblest faculties and functions of imagining remembring and perceiving or judgin â—ensitiv objects proced but Beasts Souls hav such operations remblable to Mans Ergo they are not Accidents Sol. Al such operations are meerly Organical in a material subject and depend on it the Organ is a pure cleer activ Animal spirit sited in the Brain as the seat of Sensation which Spirit is not only the Organ but first Principle therof For in al Animal Spirits two things are found viz. matter and mixture of lifely qualities matter is the first Subject and Organ of Sens qualities the first caus or origin and in both commixd consist al the faculties of apprehension imagination and memory which Brutes hav Thes Spirits are the sole Instruments of al Sensation but no substance useth or ruleth them being the first caus of Sens That which they cal Soul must be either material or immaterial if material 't is either purer then the Spirits which cannot be sith they are purest or viler and impurer but 't is absurd to grant that to the baser which is denied to the best if immaterial let them answer al arguments alleged against Forms Ob. 'T is abov or beyond the power of purest matter indued or invested with most exquisit qualities to judg remember desire shun c. but Brutes Souls doo al this Ergo c. Sol. 'T is not nor is it more strange that such effects should proced from the Temperament of Brutes Brains then doo other admirable properties as in the Magnet and many mo simples from Inanimats Temperament which is weaker then Animals Thes are magnalia Dei Gods wonderful works which Men must admire not inquire Lastly he treats of Mans Souls origin which was first in intention Upshot and sole scope of this Subject or Speculation touching whos essence that 't is a rational immortal substance or spirit none but Atheists or Sadduces wil doubt but of the origin is much dispute Som deem they were al created eternaly and reserved in blessed Seats or Stars til they be incorporated into Bodies Som that they be created by Angels Som that they be generated by the Soul of the World and made of Celical Substance Som that they consist of Elements Som that they are framed of Gods own substance Som that they be produced by the Heavens as an extern Efficient Som that they propagat successivly one from another Som that they are continualy created and infused in the Body by God like Adams first Soul which is the common Tenet Thes two last Opinions rejecting al the rest as futilous and frivilous he debats more freely and fully which he that lists may contemplat but being before abundantly agitated in the first Thesis shal be suppressed or superseded Touching the Vegetativ and Sensitiv Souls 't is probable they Censure are a meer Temperament of qualities or life it self nor doth Scripture them to be substances but they vanish or perish with the Bodies like forms of Inanimats and new ingendred or educed from the power of matter by the efficient Caus For God made al Creatures in their kinds intire Bodies at once both Plants and Animals but Created Man in his own Image thâ— Body first of Dust or Earth from the previous preexistent Chaos like other Creatures into which he breathed the Spiracle or Spirit of Life even a Rational Soul being far more divine and immortal then the rest as al Orthodox writers agree Hence 't is said Man becam a living Soul meaning that his Soul should liv for ever as he had doon in Body too had he not eaten the forbidden fruit contrary to Gods command upon pain of temporal and eternal death yet afterward in mercy he ordained a remedy that the Womans Seed even Christ our blessed Saviour should bruis the Serpents head by dying for the sins of al such as shal penitently beleev in him Peroratio ad Theologos A Conclusion to Divines Haec quicunque legent Medici Theoremata sacra Censuras rigidas parcite ferre precor Who shal a Phisitions sacred Theses read I pray spare to giv Censures ful of dread Nunc opus exigitur Laus Patri debita summo Christo incarnato Spirituique sacro The work 's now doon to God the Father du prais To Christ incarnat and th' holy Ghost alwais ALLEUIA
others by Grace if then he requires since Mans fal faith repentance obedience and perseverance to work out our salvation by his Grace certes he givs ability to beleev repent obey and persever by cooperating with it but doth not cross-bar it by any contrary decree which were meer mockery far from Mercy for if one ly on the ground bound hand foot 't is mockery to bid him rise or run away but mercy to loose or let him go The Case is quadratly semblable and aptly applicable Our good God is no mocker but al Mercy nor respecter of persons but receivs al that cal on him 12. God delights not in the death of a sinner but would hav al to be saved he hath spoken it who wil not beleev him so wel as beleev in him But if he hath absolutly and peremptorily decreed from which is no appeal nor repeal that Man shal sin and consequently dy he delights in his death and wil hav but a few saved Hath he made him according to his own Image purposly to make him the wrechedest of al Creatures Surely his Wil and Decree is to reward every Man according to his works Thes twelv stones thus laid like Josuas twelv stones paralel to Jos 4. 20. Israels twelv Tribes set up in Gilgal for a memorial of Jordans retroversion for a fair foundation the fabric wil be the better finished but becaus Mr. Plaifer wel versed in this point hath handled it at large in his Appâ—liâ— Evangelium the chief contents shal be sincerly abstracted or abbreviated and applied to common capacities sans ambiguity He reckons fiv dissident Opinions touching the order of 1 Opinon Predestination 1. Calvin Beza Piscator Whitaker Perkins c. hold that God eternaly Decreed to creat a set number of Men wherof he elected som to everlasting life and reprobated the rest to eternal death of his free wil pleasure only to shew his Grace Goodnes or Mercy on the one and his Justice Power or Dominion on the other To which end he Decreed sin should enter on al that he might justly punish most part for sin and to send his Son for redemption of the Elect in Mercy by free Grace This peremptory position is generaly condemned by Papists Refutation Lutherans Arminians and divers Reformed Divines as perilous and erroneus becaus it makes God the prime Author of sin rejecting Men before they were evil by an antecedent absolut Decree without respect to Adams future fal but elects som before they are considered as sinners sans respect to the ones faith or the others failing as if prescience had no place in Praedestination 2. The Synod of Dort Peter Moulin and many English 2 Opin Theologists defend That God eternaly decreed to make Man holy and good giving him perfect Free-wil but foreseing he would by Satans tentation fal into sin if he hindred it not decreed to permit it and out of this lost lapsed lump chos a certain number to salvation suffering the rest to perish in sin whom he passeth by of free pleasure but punisheth for just demerits Yet decreed to send his Son to redeem or sav the elect and his Spirit to cal or sanctify them that they may be glorified The first sort are stiled Supralapsarians having no respect to Adams fal decreed to send his Son so they grant prescience in order to preced Decree This opinion freeth Gods justice on Infants dying unbaptised which the first doth not who hav no other desert of death but original sin This Tenet is scarce veritable or warrantable which Refut to defend divine justice supposeth mankind corrupted before any Decree of election passed which seems needless becaus ther be good and bad Angels without any corruption or fal and Christ was not in the lapsed lump yet as man elected to life It also supposeth Original sin to be caus of Reprobation which is remitted to many Reprobats condemned for actual sins as Doctor Whitaker avers it likewise teacheth that Christ is sent to sav the elect only as dying for them alone who are to be caled by the Word and Spirit but Reprobats being outwardly caled who are barred from obeying are more deeply condemned for refusing it yet hav no power to embrace it which is harsh doctrin 3. Doctor Overald a late learned Bisshop coined a new 3 Opin Tenet That God decreed to creat man good but foreseeing his fal appointed his Son to dy for al and to cal men by his Word offering Salvation to al with common suffiâ—ient Grace to work Faith by the ordinary means if they be not wanting to themselves but knowing our infirmity that none would beleev by the common Grace decreed to ad a more special effectual to whom he pleased being chosen according to his purpos wherby they shal not only be able but actualy and necessarily beleev being drawn by the Father irresistibly This is plausible but scars solid for that common Grace Refut which savs none is not Gospel Grace offered to al nor deservs that name nor indeed is any such sith it never produced the effect Nor can a special superabundant Grace be it sith 't is rejected by none to whom 't is offered but tru Gospel Grace is received by som and refused or resisted by others Thes three Opinions infer a kind of despair into mens minds becaus none shal be saved by that special Grace given to a few according to Gods secret purpos which whether he intends to giv or not the general promises cannot assure to any Soul 4. The Lutherans with som Papists maintain that God decreed 4 Opin to make Man a free Creature but permit him to stand or fal and to send his Son upon foresight of his fal for redemption of al by a general conditionat Decree of Faith Repentance Perseverance with a special absolut of electing such as he knew would beleev and persever under the means but to pass by and damn the rest whom he foresaw incredulous and impenitent making Prescience or Prevision the occasion on which his Decrees proced This is faulty in som points 1. Becaus ther is no such general Refut conditionat Predestination 2. Becaus the special Decree of Election makes Men chus God first rather then God them which is preposterous 3. Becaus the Decree of Justification and Condemnation is confounded with election and Reprobation which S. Paul distinguisheth 4. Becaus it allows no more Rom. 8 19. Grace given to the Elect then Reprobats nor greater caus of gratitud Yet this opinion rightly extends the objects of Prescience not only to Adams fal but to Christ Incarnat and beleeved on in the World to the last end of al that shal persever in Faith or unbeleef This sutes with Scripture which builds Predestination on Foreknowledg simply and properly taken at large promising salvation to al beleevers which shal persever to the end Thes four opinions ech of which hath som peeces of truth giv great light to this
the light of Gods marvellous mercy toward sinners of Christs infinit lov in dying for them the inestimable merits of his death the powerful Gifts Graces and aids of the holy Ghost To pour into sinners hearts hope which shal stay them from desperat sinning To inspire the Grace of praier that they may escape the wrath to com and receiv Gods favor to beget repentance and work Faith that they rely wholy on him and cast themselfs into the arms of his goodnes to be saved by him Thes Graces the holy Ghost is stil ready to work by the Gospel in a repentant sinner humbled and prepared by the Law for what proportion of power the Spirit had in the Law on Unregenerats to humble them the same it hath in the Gospel on the humbled to work hope and infer the other Graces of Praier Repentance Faith Justification Mortification Vivification and new Obedience Howbeit if the Spirit is not present in preaching the Law to giv Unregenerats strength of new obedience becaus 't is present to convince and condemn their wickednes Nor is it present in preaching the Gospel to one not yet penitent or beleeving to giv new obedience or work Peace Joy and Lov as it doth in Beleevers for such degrees com not per saltum The sum is Gods Spirit is annexed to his Word for such Gifts and operations as the hearer is a fit disposed subject to receiv for God works by order of things antecedent or preparativ which if they find no admission the subsequent are suspended Hence coms the frequent just separation of the Spirit by the word by the great Pastor of Souls who sercheth the heart and renes To prov this point that Gods Word in the Law and Gospel is perfect and powerful to convert Souls read Psal 9. 7. Joh. 17. 17. Joh. 20. 21. 2 Cor. 3. 8. Heb. 4 12. wher the Gospel is caled the ministration of the Spirit not of the Letter becaus it givs what it commands but the Law commands and givs no help for the Law was given by Moses not hearts to receiv it Joh. 1. 17. but Grace and Truth cam by Jesus Christ saith S. John To prov that Caling is al one to them that obey not and obey Christs words are cleer Many are caled but few chosen Here Mat. 22. 14. two sorts are specified som caled but not chosen and som caled and chosen of thos many yet the Caling one of both which is not by the outward Word alone for by it none are chosen but by the Word and Spirit in common So the few chosen excelled not in number or Caling but in obeying when the rest refused as the Sun hardens clay and melts wax Christ saith The Ninivets shal rise in judgment with this generation Mat. 12. 41. and condemn it If Jonas preached without the Spirit how did they repent If Jesus preached without it how is he greater then Jonas If refusers be not al equaly caled how can Ninivets rise in Judgment they can answer we were not caled like you by Gods voice speaking to the heart but by Mans barely to the ear If God had excited us as he did you we would repent as you did The Jews exemple confirms the same being yet uncaled not becaus they liv without the Gospels sound sith they convers scatterdly with Christians and may hear Sermons or read Scriptures but becaus they persist obdurat and reject the illumining softning Spirit often offered therfore the distinction of Caling into outward ineffectual and inward effectual is fals or frivolous Bare preaching may be a commanding like the Law not a Caling as the Gospel for God may stil require obedience as a natural duty sith he created Man able but becaus the new Covenant cals Men to Faith and Repentance being unable to rise or recover of themselfs it were a mock and no cal to say turn repent beleev and liv unles som Grace be prepared to doo it The effect of this Caling is ascribed to one caus chefly the Spirits operation yet ther be mo and if any fails the effect fals for obedience to Gods Caling is an act of Mans wil under aid of the Spirit which is oft refused or resisted and Grace offered in vain sith God doth not cross the cours of the secund Causes established at first It also makes Gods Covenant differ from al other in which no party performs al but ech a part for himself wheras here God is made to perform al pacts and promises for both who only undertakes to make his conditions feasible and afford his help so far as is needful as Isaiah intimats For 't is not safe to rely soly on Isai 59. 21. Gods absolut Wil as if we were tied to nothing or to gul our selfs as if God required nothing of us For this Covenant of Grace hath som conditions for Man to fulfil which by Gods universal Grace he is able to doo as shal be shewed 11. Conversion of a Sinner which is the end of Gods Caling 11 Conversion Men by the Word is the obedience of him that is Caled for he must hear and obey els no conversion The terms a Quo ad Quem are from Satans power to God viz. in his mind from darknes to light in wil from Idols to serv the living God Acts 26. 18. and in his whol life from unrighteousnes to holines This conversion is duple 1. When a natural Man is regenerat and made a Member of Gods Church as the Gentils being Aliens were converted 2. When a Regenerat faling into sin returns 1 Thes 1. 9 Acts 1â— 3. by repentance as Peter being converted after his Apâ—stasy was bid strengthen his Brethren The prime principal Caus of Luke 22. 32. Lam. 5. 21. conversion is Gods holy Spirit working on a sinners heart both at beginning middle and end The ordinary instrumental is the word preached the adjuvant means are the cross that chastens Jer. 31. 18. blessings which draw or allure others praiers and exemples of Men already converted The main scruple is what part a sinner to be converted bears in it being a living rational subject whether he be Activ or meerly Passiv whether he can further or hinder it whether supposing two equaly Caled one may be converted and not the other if so whether it riseth from God or Man 12. Gods Grace is al that proceds from him of free favour 12 Free Grace universal tending to a sinners salvation wherby is not meant the remains of Nature as som light of Reason sens of Conscience though thes by Grace were left after the Fal nor the Law describing the righteousnes of Works though the Preacher of Grace useth it to prepare a sinner for Christ nor the bare outward Word of the Gospel though cal'd the Word of Grace becaus internal Grace goes with it but only the inward illuminations teachings tractions motions operations inspirations and gifts of the holy Ghost merited by Christ for
Creatures without respect to foreknowledg But for Election to Life being his free Gift they more confidently ascribe to his meeâ— Wil without Prescience which they hav more color for if the Saints glory were only a Gift of Grace and not also a retribution of Justice But God makes it a retribution of Justice upon foresight of their laboring to attain the end and a gift of free Grace too knowing what wil bring them to happines if he grant them thos benefits wherby he shal also attain his end even the glory of his free Lov in giving eternal life to whom he wil which is the tru harmony This Judgment being ex praeteritis Predestination must be ex praevisis for the judg ordained by God is the Lord John 5. 22. Jesus that al may honor the Son as they doo the Father John 3. 19. becaus as the Father created so the Son redeemed Mankind even the universality The grand crime for which the World shal be judged is that Men loved darknes more then light and John 12. 48. Christs Word shal judg him at last day whoever rejected or contemned Marc. 16. 16. Christ Since the Gospel is preached the rule of judging is He that beleeveth and is baptised shal be saved he that 2 Thes 1. 7 8. beleeveth not damned Which S. Paul more fully explicats When the Lord Jesus shal be reveled from Heaven to recompence 2 Cor. 5. 10. thos that hav suffred for his truth and in flaming fire take vengeance on them that know not God nor obey his Gospel The severity of this Judgment to render vengeance the specification Rom. 2. 16. of persons we must al appear before his seat the assignation of causes to be judged the very secrets of Mens hearts with the maner of judgment when such as hav sinned without the Law shal perish without the Lâ—w having a Law written in their hearts but thos that hav sinned in the Law shal be judged by the Law semblably such as hav not obeied the Gospel shal be judged by it Al this argues that original sin which is one just caus of death shal be alleged against al who hav no other caus of condemnation but this as Infants which dy having not this sin purged by the Laver of Regeneration either in act or vow of the Church but to lay it unto them that liv to ripe yeers of knowing God obeying the Gospel or haply had forgivnes of sins sealed by Baptism this seemd strange to Doctor Whitaker that any shal be Reprobated for sin remitted so 't is strange that any should be condemned for such sins as he was not Reprobated for sith the sentence of Reprobation is the hardest and heaviest that can be which draws with it the sentence of Condemnation Surely such sins as the wicked shal be judged of at last are the same they were Reprobated for at first being Jude v. 4. eternaly foreseen specialy their final impenitence and inobedience els what needs this exact differencing of Causes or how are the guilty more burdned to hear their several crimes if al be rejected in the common Case of Mankind lapsed and unable to rise having no Saviour to dy for them nor Spirit to cal them nor help to heal them but are excluded or debarred by Gods absolut irrespectiv Decree God wil overcom in Judgment yet not by pleading his Soveraign power or Prerogativ and silencing Men with his dominion els was Abram too bold to expostulat Shal not the Worlds Judg doo right but by Justice and Equity rewarding every one according to his works els he would not put himself on trial Judg I pray between me my Vineyard what more could I doo then I hav doon God wil Isai 5. 3. convince the ungodly putting them to silence and shame by their own stubborn ingratitud against his abundant Goodnes Patience and long suffering not by his own plenipotence or Prerogativ Sadolet to an Objection We being born of corrupt original are by Nature made to perdition that thos whom God passeth by and caleth not might hav no just caus of complaint answers thus I conceiv that Christ Jesus sitting in Judgment for his Father on them whom he hath conâ—emned wil not so pass or pronunce Sentence sith ye proceded from Adams corrupt loins and contracted your Parents guilt doo I condemn you to endless torments but wil say Go ye cursed into everlasting fire for ye saw me hungry and fed me not c. which are not the common sins of al Mankind but particular faults of ech several person which shal be alledged and wherby they shal be judged lest in that sharp torture and grief they presume to ask Mercy of God who denied it to their poor Brethren begging it Mr. Plaifer handles al thes deep points at large wel worth a serious survey which are here succinctly summed up and conduce much to the main subject If any mislike his Tenets as many of different Judgments wil let them seek satisfaction of him who can best resolv al scruples But if I hav misprised any material circumstances through insciousnes not wilfulnes let me bear the blame who undertake to be his faithful eccho Now for fuller application and farther addition take what folows in a more confused maner To found Predestination on Prescience of simple Intelligence best consorts with al conditions consequents and circumstances therof wherby al divine Attributs are best accorded and advanced the sole scruple rests which Opinion best agrees with the Holy Ghosts tru meaning For al Sects arrogat to sens the Scriptures best if they may be Judges or Interpreters to preach the Gospel purest if faith be given to their bare words and to administer the Sacraments sincerest if their new cuts daily varied may pass for current coin as three main marks of their Church caled the little Flock when al others censure or condemn them for fals Teachers as every one doth ech other and al tort or distort Gods Word to serv turns Howbeit for trial of truth the chief Texts shal be brought to test or touchstone for Prescience these places are pregnant S. James saith Known unto Acts 15. 18. God are al his works from everlasting S. Peter To the Elect 1 Pet 1. 2. Rom. 8. 29 30. according to the foreknowledg of God the Father S. Paul Whom he foreknew he predâ—stinated whom he predestinated he caled whom he caled he justified whom he justified he glorified Again Blessed be God who hath blessed us in al heavenly things Eph. 1. 3 4. through Christ as he hath chosen us in him before the Worlds foundation Ergo we are eternally Elect by Faith in Christ foreseen which preceds Predestination To conceiv rightly the maner and order of this high mystery according to Gods Mind reveled in his Word we must consider somthing of his Nature who predestinats and therin revere his infinit â—intellect just Wil matchless Mercy and soveraign Dominion with
Thes Texts tend al to the Registry of Gods simple Prescience and Providence which tho they be no causes of any effects yet are certain in the events and cannot be frultrat but make nothing for absolut Decree of a prefixd period to our dais Dr. Charlton debats this point acutly and accuratly part wherof shal be decurted God the giver of life sole moderator but not Author of death for al natural motion proceds from one first mover God whence S. Paul saith In him we live mov Acts 17. 28. and hav our being The term Life is taken either for the period of every Mans dais caused by a sensible decay or dissolution of al ligaments which chain the Soul to the Body or by an extinction of his vital flame upon consumption of the Radical fuel when no preternatural causes interven to anticipat the dissipation of that elementar temper on which Lifes subsistence necessarily depends or els for the end of every Mans Life in general by what means or whensoever be it by diseases or violent accidents without respect to the gradual decay and consequent cessation of natural temperament in old age From the first acception arise 2. Questions 1. Whether this term of Life circumscribed by a natural deflux of the Body which is a kind of mature facil faling away of Natures ligaments like ripe Apples be definitly fixd by divine Ordinance to leav every in dividual in his own moderation without prescribing or procuring that this decay of temperature should hav more or less duration then what may naturaly occur from the more or less durability therof 2. If Life be thus fixd by Gods decree not to prolong it beyond the point of its natural durability whether he can without altering his own established cours of Nature being moved by Mens praiers or pitty as he added 15 yeers to Ezekiahs dais correct thos depravities procured by excess sicknes or other extraneous means and so hinder the dissolution therof That is whether if God hath predetermined that none shal exced the term to which the durability of his individual temper or strength of constitution may probably extend his special Providence doth not permit that the temperament may be vitiated impaired or ruined by putrefactiv destructiv preternatural causes obvenient and so not hold out to that point of time which otherwise by its primigeneous nativ condition it might hav reached unto For the secund acception of Life in general by what means of dissolution soever sicknes surfeit shipwrack suffocation famin war wounds or other-wais this question occurs whether the immature pâ—â—eâ—natural period therof be so precisely prefixd that no Human prudence or providence can prevent or prolong it nor fortuitous accidents accelerat or prevert it In brief whether the Catastrophe of ech Mans life be prefined in the Book of Fate or Divine Decree Life is said to be fixd in a duple sens 1. In respect of som absolut Decree antegredient to Gods Presâ—ience of al secund instrumental causes so that Man cannot possibly prorogue it beyond or fal short of that fatal term 2. In respect of som conditionat Hypothetic Decree whos alteration or accomplishment is superseded by the electiv liberty of mans Wil either as guided by supernatural light of divine Grace to pursu the real tru good or seduced by delusion of its own sensual judgment to wander in the devious tracts of error and so chus seeming fals Good Now it skils not whether this conditionat Decree be grounded on certain prenotion of al concomitant circumstances and corollary relations concerning Mans election of adhering to good and evil Objects and his consequent virtuous or vicious cours of life Or whether it be made without any such infallible prenotion or volition yet with a positiv deliberat sentence certainly to be executed in du time when the right use or abuse of Freewil shal be fulfilled Hence arise 3. Opinions 1. Som hold the term of every 1 Opinion very Mans life with al causes and clauses conducing to be flatly fatal or immovable by Gods irresistible Wil and Decree according to the vulgar saying his time is com this is a Stoical devise used as a spur to excite magnanimous spirits against dangers of death that every Mans destiny is writ with invisible indeleble characters in his forhead which al Mahometans maintain doctrinaly and many Christians ignorantly But 't is in it self impious if not blasphemous to confine Confut. Gods chief attribut of infinit Omnipotence within the definit lists laws or limits of secund causes and it derogats from the liberty of Mans wil leaving nothing in his power to elect or eschew nor to act or shun For if Fatal necessity be defended al our actions shal be but so many accomplishments of ineluctable Destiny and results of Counsil the decrees of Fate so al human pruâ—ence is palpable folly 〈◊〉 study of Wisdom painful vanity and al Laws meer tyranny siâ—h thâ—y injoyn only what must hâ—vâ—in doon otherwise or restrain what would els be checked by coercing fatality Thus shal al praâ—ers be fruitless vows hopelâ—ss exhortations to good needless dâ—hortations from evil frivolous and acts of piety or devotion superfluous with a â—â—yriod of other incongruâ—ties appendent if absolut fatality be admitted which is inconsistent to the rules o. Reason and Râ—ligion 2. Others assert a fixed fatality of every Mans life 2 Opin a posteriori not to be extended beyond the natural condition of each particular constitution but not a priori sith it may be contracted or abbreviated as 't is commonly but simply said one may shorten tho not exced his time appointed by divine Dâ—cree Certes God made no such absolut decrees for the length Confut. of any Mans life but leavs every Man free to be his own Carver in al temporal mundan affairs 3. Divers defend that Mans life may be lengthned or 3 Opin shortned more or less of what it usually is in most Men by the right use or abuse of means according to Gods prenotion or Hypothetic determination leaving the means to every mans Freewil This is perpendicularly proved by many plain places and Confirmat pregnant instances extant in holy Writ but none that hav any color for a fixed fatal period Salomon saith The Prov. 10. 27. fear of the Lord prolongeth dais but the wickeds yeers shal be shortned For God promiseth long life to them that honor their Parents and generaly to al such as shal keep his Commandements Yea he said to Salomon If thou wilt 1 Kings 3. 14. walk in my wais as thy Faâ—her David did I wil lengthen thy dâ—is And David definitly saith Bloody and deceitful Men shal Ps 55. 23. Ps 102. 24. Ps 6. 4 5. Ps 30 Ps 8â— not liv out half their dais Again Take me not away in the midst of my dais The like he praied in sicknes That God would not cut off the thâ—ed of his Isâ— and givs thanks for preserving him from death
so high as his Heavenly Throne or abov his earthly Footstool how can it consist with the dignity of Christ our King that his Saints shal sit at Table som at his right hand som on his left to eat and drink wiâ—h him freely and familiarly for ever Let this suffice for Scriptural confirmation of the elects eternal reign with our blessed Saviour in Heavenly habitations De aeterno Christi regno Of Christs eternal reign THat Christ at the Judgment day and general Resurrection of al Flesh shal resign up the Kingdom of Glory wher he now sits in Majesty to his Father and reign personaly on Earth at his Metropolis of Jerusalem to be new built with his Saints eternaly never to see Heaven again which is to suscipere gradum Simeonis from a Câ—lical infinit Kingdom to a Terrestrial finit Paradise Thus Scriptures seem to hav several sensâ—s according to Mens various interpretations of arbitrary authority This openly oppugns my last Opinion of the Worlds annihilation 8 Thesis against renovation of the old or substitution of a new wherto this Position of Christs eternal Personal reign at new built Jerusalem principaly tends but I defend that this present finit World which was at first made of meer nothing shal in fine be utterly abolished or resolved into nothing when 't is once dissolved or destroied by fire This is expresly evinced or evidenced by thes texts of sacred Scripture current coin David saith Heaven and Earth shal perish Ps 102 26. Mat. 24 3â— Job 14. 12. Christ They shal pass away Job They shal be no more Isaiah they shal vanish like smoke al their Host shal be dissolved and Isai 51. 6. Isai 34 4 2 Pet. 3. 10 Rev 20 11. roled together as a scrole they shal fal down as a leaf from the Vine and a faling fig from the figtree St. Peter they shal pass away with great nois St. John they fled away and no place found for them Al which phrases to perish pass away be no more vanish like smoke roled up as a scrole fal down as a Vine-leaf or fig from a figtree fly away and their place no more found strongly imply abolition or at least impugn a perfecter condition to be the place for our Saviours perpetual personal reign with his Saints yeelding up the Kingdom of Glory the third Heaven never to return 'T is a sory unequal exchange to quit a Celical infinit increat mansion for a Terrestrial finit created habitation nor can any of the premised terms plainly purport or senisibly signify melioration as if the new Heaven and Earth shal be bettered or beautified sith in al language of Men or Grammatical construction perfection is advers to perdition and to perish or pass away asystat to perfection If the World is to be renewed or repaired it shal hav no end but 't is said the end of al things is at hand and the ends of the World are com upon us In nature is nothing but time place and space but afterward al eternity ubiquity and infinity as in Man corruption shal put on incorruption mortality immortality weaknes power and dishonor glory Many most pressing reasons and authentic authorities are alleged on behalf of annihilation in the eighth or last Thesis which 't is not my guise or property to reaccumulat Howbeit having gleaned or gathered sundry select speculations scattered through his whol work som veracious som fucatious som dubious som suspitious som erroneous I presume to present them in public sans answer or animad version Specimina diversimoda Several sorts of Essais MAster Hobbs is a great general Scholar who hath an excellent Entelechy to devise novities but deems them al verities and would faiâ— hav the World dance after his Pipe which wil never be For Men may catch Ruddicks or Thrushes in Pitfals and Woodcocks in Springals but bigger Birds are too wild wily and wary then to be snapd in such silly snares Real inventions if good are very laudable and verbal too if veritable but novel Opinions contrary to common current Tenets of al Authors most suspitious and mostly erroneous Not to linger any longer in the Porch thes which folow are som of his sporadical Positions Touching the signification of som words in Scripture he saith they depend not Chap. 34. on the writers wil or vulgar use but on their tru proper sens in Gods word Body and Spirit in Schools language are stiled Substances Body what Corporeal and Incorporeal but a Body naturaly imports that which fils up som space room or place being a real part of the visible univers which is an aggregat of al Bodies and no part of it but a Body nor is any thing a Body which is not part of it and contained or included in it This Body being subject to change in various apparence to Animals senses is caled Substance or Subject of sundry Accidents as somtime to mov somtime to stand stil somtime hot somtime cold somtime of one color sound smel tast or touch somtime of another Which several seemings produced by diversity of Bodily operations on our Senses Organs we cal Accidents of thos Bodies according to which acception Body and substance signify the same so to conjoin or cal ought an Incorporeal Substance is to destroy ech other as if one should say an incorporeal Body Thus much for the interpretation of the word Body Now the vulgar doth not denomin al the univers Body but Spirit what only such parts as they find by feeling to resist their force or by seeing to hinder farther prospect but Air and such subtle substances not subject to the Ey they term wind breath or latinly spirits as that which in any Animal givs life and motion is caled the Vital and Animal spirits Wheras thos Idols of the brain representing bodies wher they are not either in Dream or to a distempered brain waking are nothing as St. Paul cals al Idols nothing at al wher they seem to be and in the brain it self nothing but tumult rising from the objects confused action or Organs disorderly agitation Hence som which search not their Causes but rely on others knowledg cal them thin Bodies supernaturaly compact of Air becaus the depraved sight judgeth them Corporeal and som term them Spirits or Spectres becaus the Touch descries nothing wher they appeer that resists their fingers So the genuin signification of Spirit in common speech is either a subtle fluid invisible Body or a Ghost Idol or Phantasm of the Brain but metaphorical meanings are many Somtimes it signifies a Mans disposition or inclination of Mind as one having a humor to comptrol others is said to hav the Spirit of contradiction if one be addicted to uncleannes an unclean Spirit If to peevish perversnes a froward Spirit If to sullennes a dumb Spirit If to holines the Spirit of God Somtimes any eminent ability or extraordinary passion or diseas of Mind as great prudence is clyped the